he saith the devill cannot worke unlesse the malice of man concurre to the helping forward of his devillish practise God himselfe saith I was angry with my people Zach. 1.15 but ye helped forward mine anger much more may wee say that the witches with their malice helpes forward the malice of the devill and makes the fire to kindle the faster for the devill is but a finite creature and his power is not infinite therefore the more that concurres to helpe him forward his worke is the more Let us compare Art the Devill nature and God together A comparison betwixt Art Nature the Devill and God Art can doe strange things yet it doth onely imitate nature Architas Tarentinus made a Dove so cunningly that hee mnde it flie in the aire as if it had been a living dove and the Egyptians made their gods so cunningly that they seemed to laugh to smile and to frowne And Xeuxes painted grapes so vively that he made the birds come and flie upon them Vide Caelâ—um pag. 54. and Apelles painted a horse so vively that he made the horses passing by to ney and the dogges so vively that he made the dogges passing by to barke when they saw the painted dogge but Archimedes surpassed all he made a heaven of brasse so curiously that one might have seene in it the seven planets and all the motions but the devill can farre exceede Art and all the skill of man yet the secrets of nature can farre exceede Art or the Devill The stone Carystius of old erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive netelis Caelium pag. 305. fit to be spun as wooll or flax and they made napkins of it which when they were unclcane they cast into the fire and then they became as white as they were before and yet the fire burnt them not when the Romans burnt the bodies of the dead to ashes Regum funera in ejusmodi adurebantur tunicis ne corporis favilla cam reliquo miscerâ—tur cinere Plin. l. 19. cap. 1. haâ—mortuâ—les vocabant quibâ—s cadavera induebantur how preserved they the ashes of the burnt bodies from the ashes of the wood which burnt the bodies they had this sort of linnin which they called Asbestinum which they did wrap the bodies into which cloath burnt not but transmitted the fire to the bodies and preserved the ashes of the bodies by themselves this was a great force in nature so the haire of the Salmander cast into the fire will not burne but when the haires of Servius Lucullus were cast into the fire the devill could not preserve them from burning without some naturall meanes and here nature exceedes Satan farre but God the chiefe and supreame cause farre exceeds Art Satan and Nature When the three children were cast into the fire by faith they quenched the flames of it Heb. 11.34 and their bodies were not burnt which were combustable in themselves neither was there any meanes to hinder the fire not to burne them but onely Gods power So the bush burnt but consumed not Exod. 3.3 by this power of God There is conjunctum instrumentum remotum instrumentum When the Phisitian cures by physicke The devill can exceede remotum instrumentum the physition but not conunctum instrumentum the Physicke the phisicke is conjunctum instrumentum of the cure and the Phisitian is onely remotum instrumeneum of the cure Satan cannot cure as the phisicke doth yet he can farre exceede the Physitian Now followes to shew how Satan can worke in a bodie and upon our bodies When Satan takes a body upon him the spirit here is not united to this body to make up one person with it How Sathan worketh in a body and upon a body and to dwell in it as our soules doth in our bodies Secondly this spirit is not united to this body ut forma informans which is tota in toto tota in qualibet parte corporis which is all in the whole body and all in every part of the body but he is there onely ut forma assistens Cum angelus sit completa substantia integra non est alterius rei pars substantialis non igitur est forma in formans quia effectus causae formalis sine causa formali fieri non potest corpus autem informanre est effectus causae informanâ—is ergo non poest fieri ab angelo qui naturae sua est substantia completa non forma informans naturae unita non sunt hic analogae he moves and directs that body onely but hee informes not that body he is but in that body as a Pilate is in the shippe or the Coachman in the coach Wee have three sort of spirits Animales Vitales and Naturales Our animall spirits come from the braine as to move to see and to heare our vitall spirits from the heart as our breathing beating of the pulse and such like our naturall spirits proceed from the liver as our concoction degestion generation and such like Satan hath these secundum substantiam actionis but not secundum modum actionis because they proceede not a principio viâ—ente informante so he can lie with a woman as these Incubi doth but he cannot beget a child because he hath not this principium vivens and if artificiall things can give a sound and be made to move to laugh and to smile what marvell is it that the devill can doe such things in a body which comes a principio communi these are common to things without life and when the devill eates assuming a body his meate is not turned into bloud nor nourisheth his body this meat is resolved but into the aire againe as the Sunne resolves the vapoures of the earth into aire againe and converts them not into it selfe Thomas 1. part questione 51. art 2. ad 5. So Christ after his resurrection did eate yet that meate did not nourish his body but was resolved into the aire so their meat which they eate Angelorum species servatur in singulis individuis ut species solis lunae sed hominum species servatur in multis ob corruptionem singulorum similium compensant generatione was not turned into seede for generation and preservation of their kinde fâ—r they are immortall spirits and beget not daemones nullam habent individi vel speciei mulciplicationem The Philosopher marks that three things concur ingeneration The common cause the proper cause and the materiall cause the common cause is the heaven Sol homo generant hominem the proper cause is the father who begets begets and the materiall cause is the seede Satan cannot be called the father of the child as the proper cause for every thing that is begotten is either begotten a simili genere or a simili specie a simile genere Sathan cannot be called the proper cause of generation as the Mule which is begotten betwixt the horse
this is Magicke This is also one of the singular priviledges of God when he useth one meanes to cure all diseases Gods sixt priviledge to use one meanes to cure all diseases Ioh. 5. Whosoever entred into the poole after the water was troubled by the Angel he was cured of whatsoever disease he had This was Gods panaceum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cure all diseases When sorcerers and witches useth one remedie for all diseases this is plaine magicke and an usurpation of the priviledge which is due onely to God Gods seaventh priviledge in working of miracles Gods seventh priviledge when he useth meanes to cure which hath no force in them is when hee used salt spittle meale oyle dust these midses had no force in working these miracles and they were not as the Schoolemen speakes media operantia sed deferentia and God did not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he wrought by these meanes but not in these meanes When a Fisher is fishing he catches upon the hooke the crimpe fish the crimpe fish-transmits a benumdnesse first to the hooke then to the line then to the goad and last it benumes the fishers arme now because the line and the goad are not capable of benumdnesse therefore they are but media deferentia And these mides were of three sorts which the Lord used first he used some midses as seemed to have some naturall force in them yet had none Secondly hee used midses which had no power in them and seemed to have no power And thirdly he used midses which had a contrary power in them First he used midses which seemed to have a naturall power in them Why God useth meanes which hath no power in them nor seemes to have no power yet had none at all 2 King 4.34 And he went up into the bed and stretched himselfe upon the child and laied his mouth to his mouth and his eyes to his eyes so that the flesh of the child began to grow warme he did this non aliquo ritu sed affectus vehementia and so Paul fell upon Eutichus Againe he went up and downe the house now this way now that way and went up the second time and stretched himselfe upon the child and the child neesed seven times The heat of the Prophets bodie here might have seemed to have had some naturall cause to have made the childs flesh warme and to have brought life to him againe but there was no naturall cause here to helpe the child to live but onely the power of God So when the Lord commanded to lay a lumpe of figges to Ezekias his sore Esay 38. Figges of themselves would matured the boyle One would have thought that there were some naturall power in the midse here to produce this effect to make the boyle ripe but there was no force at all in the midse here when it was applied to the sore but the hand of the Lord did it onely Quest. Ye will say then why used God these meanes if they had no force at all to produce the effect Answ God used such meanes to obscure his power a little in working of the miracle he cast a vaile over his miracle covering it as it were with nature and by his example taught us that we should not neglect the second causes and ordinary meanes Why God useth meanes which hath no power in them nor seemes to have no power Therefore Christ having wrought the miracle of the loaves he cōmanded to gather up the broken meat Mark 8.8 Secondly the Lord used means which had no power at al to effectuate these miracles neither seemed they to have any power in them as the staffe of Elisha 2 King 4.29 the girdle of Paul and Peters shadow Act. 15.15 And the Lord used such meanes as these that his glory might appeare the more and that we should no sticke too much to the second causes as Asa did to the Physitians Thirdly Why God useth means which have a contrary power in them God useth meanes sometimes which have a contrary effect and these means he useth that his glorie might most appeare And in these miracles the Hebrewes saith that there was miraculum in medio miraculi that is there was a miracle within a miracle 2 King 2. To make the bitter waters sweet was a miracle but to make them sweet by salt that was a miracle within a miracle So Num. 17. Aarons rod brought forth first leaves and then it blossomed to bring forth leaves was a miracle but then to blossome was a miracle within a miracle for all stonefruites blossomes first and then brings forth leaves So to restore the sight to the blinde was a miracle Ioh. 9. but to cure him by puting clay to his eyes this was a miracle within a miracle So 1 King 18.35 to send a fire from the heaven to burne the burnt offering was a miracle but that the burnt offering should burne when water was powred upon it and the ditch round about the altar powred full of water then for the sacrifice to burne that was a miracle within a miracle when the sorcerer or witch useth such meanes in which there is no power to heale this is Magicke and an usurpation of Gods prerogative Therefore the Hebrewes saith In quocunque est aliquid de medicina in eo nihil est de via Ammoreorum Lev. 18.3 That there is no witchcraft where we see naturall reason or physicke to appeare when witches useth meanes to cure which hath no naturall helpe in them this is magicke usurping one of Gods priviledges God useth sometime one meanes to produce contrarie effects Gods eight priviledge when hee useth one meanes to procure contrary effects as the bitter waters made the guiltie womans bellie to rot and consume but it made the honest woman to conceive Num. 5.28 When witches useth one meanes to produce contrary effects it is the usurpation of Gods priviledge and then it is witchcraft God useth artificiall meanes in curing of diseases God useth also artificiall meanes in curing of diseases as the brasen Serpent Pauls girdle and here the Hebrewes saith Deus aufert noxam per eum qui noxam infert as the looking upon the brasen serpent cured these who were stung with serpents Num. 31.9 In naturall things it is the forme that workes more than the mater in artificiall things it is the mater that workes more than the forme but here neither the mater nor the forme workes The Magitians useth sometimes artificiall meanes in working strange things as Giges made himselfe invisible by his ring Signes are of foure sorts The Magitians also observe signes Signes are of foure sorts first there are divine signes secondly there are naturall signes thirdly superstitious signes and fourthly diabolicall signes Divine signes First divine signes Ezech. 37.16 Sonne of man take thee one sticke and write upon it for Iudah and for the children of Israel his companions Then take another
he strikes the bodies with diseases 107. he cannot move the will 110. he seeth the effects in the cause 116. his great imployment breeds him great knowledg 117 he pursueth the weakest first 138. he observes our predominant sinne 139. our age 140. what are the meanes to resist the devill 152. why he is called diabolus 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 109 Diseases how to discerne diseases that come from God those that come from the devill or naturall causes 108. the Iewes ascribe dâ—seases to evill spirits 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 150 Divine to divine by the intralls of beasts is unlawfull 87 Doctrine errours of the Church in doctrine threefold 180. Dreames are of foure sorts 63. divine dreames of two sorts 66. what the breaking of a dreame signified 66. how Salomon could aske any thing in a dreame 67. why the Lord revealed himselfe to heathen Kings in a dreame 67. how we shall know dreames to be from God 69. how we shall know dreames to be from the devill 72. whether all impure dreames are diabolicall or not 70 E Eare the Lord takes great paines about the eare 149 Egypt the encrease of idolatrie when the Church was in Egypt 185. the Lord reckons up ten times this benefit of bringing his people out of Egypt 186. In what sense it was forbidden that the people should goe backe to Egypt ibid. many plagues they got out of Egypt 188. what league it was when the Church gave her hand to Egypt 280. why the Egyptians put the Elephant in their colours 280 Elders how the 70 elders of Israel were chosen 79 Eliah what care the Lord had to preserve him from dearth and famine 263 Elisha his answere to Hazael whether it was doubtfull or not 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ 45 Ephod three sorts of Ephods 235 Erasistrates the Physician his skill 119 Errour conditions what 320 Etzrephennum what 221 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 59 Exorcising a temperate gift bestowed upon the Church 156 Extasis what it is 72 Ezekias what things he did for the removing of Idolatry 284 F Faith The Devill tempts us in our faith 149 Faithfull parents who have badde children get comfort by looking upwards to their godly parents of whom they are descended 240 Fast why Christ tooke the defence of his Disciples when they fasted not 158 Fire the fire in the second temple was humano divinus 262. the Iewes are uncertaine concerning the fire of the second Temple 262. Foote what is meant by a firmented foote 145 Fowles of divination of foules 83. what things foules can foretell 89. they cannot compare things distinctly as men doe ibid. what things we may learne from foules 85. to take up contingent events by foules is devillish ibid when this divination by foules ceased 87 G. Gentilisme when the Iewes turned from Gentilisme to Christianity how they were called 301 Gentiles three sorts of Gentiles were out of the covenant 337 Generation three things concurre in generation 102 Gergasites fell from the Iewish Religion to the heathenish 302 Gibeah a filthy fact committed in Gibeah 81 Gideon whether he tempted God in asking a signe or not 222. whether he set up an Ephod to make an Idoll thereof 225. what is meant when it is sayd that the Jdoll became a snare to Gideon 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 3 Gnalma what it signifieth 303 Gnal panai what 171 Gnarum taken in a good sense and in a bad 132 God reasons proving that there is a God 10. 11. 12. 13. what are the priviledges of God in working 70. he useth artificiall meanes in curing of diseases 48. how God Nature and Art worketh 89. he onely worketh miracles 91. a twofold worke of God 92 whether God concurres as a mediate or immediate cause the very effect 93. God worketh according to nature besides nature but not contrary to nature 95. God although he useth instruments in working of miracles yet it is he who doth the worke 96. God in working exceedes Art Nature and the Devill 101. men fanized Gods according to their severall inclinations 165. God can make Satan an instrument for the good of his Saints 113. God reserveth three things to himselfe which he will communicate to no creature 166. A threefold taking up of God 173. God chooseth some to himselfe out of all places except hell 182. New Gods what 221. a judgement upon those who rob the true God 230. how the word God is taken in the story of Micah's Idolatry 232 he teacheth his people by silly creatures 204. Groves why they are called Ashera H. Heart what is a sincere heart 276. how one is sayd to have a heart and a heart ibid. In what respects a man is sayd to have a sincere heart 277. Humor Satan observes the humour of the body in tempting him 132 I Iamlicus Proclus his divination by soules 86 Iacob how Idolatry tooke increase in the family of Iacob 183. how it is said that the Lord brought Iacob out of Egypt seeing he dyed there 208 Idolatry whence it had the beginning 163. how great a sinne it is 167. the effects of Idolatry 175. how Epiphanius divideth Idolatry 177. how vile a sinne it is 245. Of Idolatry in the time of the Kings 247. the Lord punisheth the Idolatry of the Father upon the children 255. the Iewish Idolatry was buried in the captivity 292 Idolaters choose the most vilest things to worship 167. how the Lord mocked Idolaters 169. a twofold Idolater 174. Idolaters pretend the example of Saints for their Idolatry 218. Idolaters should not rob their Idols 228. Idolaters carried their children about the fire and then passing through it burnt them in the fire 281 Idoll how they honoured their Idols 166. Idols are nothing 176. Idols a dangerous treasure 183 the Lord will not communicate with Idols in any thing 216. to whom it is sacriledge to rob an Idoll 229 Whether it be lawfull to be present at Idoll service or not 170. Popish Idolls is a let of the Iewes conversion 350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 7 Ieroboam changed foure things in the worshâ—p of God 213 Ierusalem anagogicè what it signifieth and things without Ierusalem catagogice what they signifie 290 Iewes of the threefold estate of the Iewes 297. Iewes ruled by judges patriarches and Kings 178. Iewes who worshipped Idols were of three sorts 221. they prayed with their heads covered 264. they turned their faces towards the temple when they worshipped publickely 265. they lifted their eyes to idols 266. they kissed their idols ibidum they praysed God three manner of wayes ibid. they held up their hands to their idols 267. they stood barefooted before their idols 268. they leaned downe before their idols 270. they bowed their knees to them 167. what dignities the Iewes lost when they were not his people 300. they hate the Samaritans above all Apostates 302. they know not the time of their
either they were but serpents in shew onely as Tertullian holdeth when he saith Moses veritas devoravit Magorum mendacia or els they were serpents brought there by the slight of the devill but they were not serpents newly created There is as great distance inter ens non ens betwixt that which is and that which is not as there is inter non ens ens betwixt that which is not and that which is but the devill cannot change a body which is unto that which is not at all he can dissolve a body into the foure elements but he cannot turne it to nothing because he cannot abolish the foure elements and as the devill cannot reduce that which is to nothing so he cannot create a thing and make it of nothing to be some thing God onely then who is the cause of causes can create There is in all the elements some seedes or seminarie vertues and when fit time and opportunitie serves they shew themselves in their owne kindes Now when the devill drawes forth these hee cannot be said to be the creator of them no more than the husband man who although hee observe the fit times and occasions of sowing the corne that it may grow yet he cannot be called the creator of the corne so neither can the devill be called the creator when he drawes out any thing out of the elements which is virtually in them God onely can change one substance into another So God likewise by his power can onely change the substances of things as he changed Lots wife into a pillar of salt Gen. 19. and water into wine Ioh. 2. God onely can change one essence into another but he cannot change one substance into another so long as the forme and substance of the first indureth Therefore the devill when he would take a proofe of Christ whether he were God or not hee bids him change stones into bread Matth. 4. Satan may delude our senses and shew us counterfeit shewes for true but he cannot change one substance into another S. Augustine lib. 18. de civitate Dei therefore Saint Augustine proveth well that Iphyginia was not turned into a hare neither was the companions of Diomedes turned into fowles As Satan would have had the people beleeve God onely can worke miracles Psal 135. God onely can worke miracles Thou Lord onely workes marvellous things Satan cannot worke a miracle for a part of nature cannot exceede nature Satan is but a part of nature and a miracle is above nature Therefore Satan cannot worke a miracle quod est totaliter sub-ordine constitutum non potest ultra istius Ns â—rae ordinem agere Mira operatur Satan sed non miracula and the Angell did wonderouslie Iudg. 13.19 So satan can doe wonders but no miracles There are Three sorts of miracles Miracles are of three sorts Miracles in the highest degree and Miracles in the second degree and miracles in the lowest degree Miracles in the highest degree are these in which nature had never a hand nor never could have Miracles in the highest degree as to make the Sunne stand still in the firmament or to goe backe so many degrees Miracles in the second degree are those Miracles in the second degree when nature had once a hand in producing of such things But when they faile nature cannot helpe them againe Example nature bringeth forth a man seeing but when hee becomes blinde nature cannot restore him to his sight againe And therefore when Christ restored the blinde to their sight it was a miracle in the second degree Miracles in the lowest degree A Miracle in the third degree is this when nature in time could doe such a thing but when it is done in an instant then it is a miracle in the third degree When Peters Mother in Law was sicke of a feaver Mat. 8.13 nature in time could have evicted this malignant humour and cured her but because upon a sudden Christ cured her of this feaver therefore it was a miracle in the third degree So when Ezekias lay sicke God bids lay a lâ—â—pe of figges to the sore figges in time would have matured the boyle but Ezechias being cured in a sudden by the Lord this was a miracle in the third degree The Devill cannot worke miracles in the highest degree Therefore it is false which they write of the witches of Thessalie that they could stay the course of the Sunne by their enchantments and bring the Moone out of the firmament Satan can worke no miracles in the second degree Christ proved himselfe to be the Saviour of the world by this because he restored sight to the blinâ— and the lame to their limmes and the deafe to their hearing and cleansed the Lepers Mat. 11.5 But Satan cannot restore sight to the blinde Iohn 10.21 Can a devill open the eyes of the blinde Satan can worke no miracles in the third degree Such as was the curing of Peters Mother in Law upon a sudden Satan hath more skill then a Physitian hath to give soveraigne physicke to a Patient and so to cure him the sooner but this he cannot doe upon an instant as Christ did The Hebrewes markes a twofold worke of God opus Beresheth A twofold worke of God opus beresheth and opus Merkebha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opus Merkebha They call gods ordinary working in nature opus Beresheth from the first words of Genesis They call Gods miraculous workes opus Merkebha from Ezekiels chariot Eze. 1. â— God in ruling naturall causes he rules from the highest to the Lowest and from the top of the Lather to the foot When God workes in naturall causes he rules from the highest to the lowest Hos 2.21 I will heare the heavens and the heavens shall heare the earth the earth shall heare the corne and the corne and the wine shall heare Iezreell Here God rules from the highest to the lowest Some of the Schoolemen maintained that God touched onely the first cause the Heavens and the Heavens sent downe the influence to the earth and so to the rest As when the crimp fish toucheth the fishers hooke It sends a benummednes to the hooke and the hooke transmitts it to the line and the line to the goad and the goad sends it to the fishers arme Here the crimpe fish workes not immediately upon all these but onely upon the hooke but God doth not worke so upon these subordinate causes but is immediately with every one of them Quest. Whether then doth God concurre as a mediate or immediate cause with every effect Whether God concurres as a mediat or in immediate cause with every effects Ans That is called a remote cause which is farthest distant from the effect and which touches not immediatelie the effect by the vertue of it God is called a remote and mediate cause if yee will respect the order of causes as he is nearer to the Heavens then to
the corne or Iezreell But if ye will consider distance from the effect If wee respect the causes God workes mediately but if ye respect his blessing he workes immediately by his vertue God is immediately with every offect But here wee must take heede that wee say not as some say The sunne shines not but God in the sunne the fire burnes not but God in the fire for then wee should ascribe many things to God which should bee unworthy to be spoken of him and wee should take away the subordination of causes But when Satan worketh he never worketh immediately but by some second cause but when God works Satan never workes immediately sometimes he works nullo mediante supposito no meanes intervening as when Christ cured the woman of the bloody flux by vertue which went out of him Mar. 5.30 Sometims againe he worketh mediante supposito immedietate virtutis that is by a meane which intervenes immediatly by his power as when he feeds us with bread when wee looke that all the vertue is in God then wee say that man lives not by bread onely but by every word that commeth out of the mouth of God Mat. 4.4 but when wee looke to the bread as to a second cause feeding us then we say that bread strengthens man Psal 104.15 and wine cheares his heart God onely worketh from the highest cause to the lowest It is he onely that sends raine Acts 14.17 He left not himselfe without witnesse in that hee did good and gave us raine from Heaven and fruitfull seasons It is he who gives the first and the latter raine and it is he that can hasten the raine 2 Kinges 18.44 And it is hee that can send a generall raine to destroy the world but Satan can doe none of these for Satans power goes no higher then the aire Hee is called the Prince of the aire and can raise stormes in the aire haile and fire and so can the Witches at Gods permission He can applicare hic activa passivis as we when we make pouder use to put brimstone and salt-peter together So can Satan raise stormes by applying contraries one to another but hee cannot bring downe fire from Heaven as Elias did 2 King 1.10 Quest Seeing Satan workes only by natural causes by touch and influx how is it said that the evill eye of the Witch doth bewitch How doth the evill eye of the witch bewitch Gal. 3.1 O foolish Galathians who hath bewitched you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is properly spoken of those who bewitcheth by the eye Ans It is not the eye heere which doth the hurt but Satan As hee hurteth sometime under the pretext of the enchanting word so here hee hurts under the pretext of the eye and makes the witch beleeve that it is her eye which hurts when as it is satan in the meane time who doth the hurt What are wee to judge when a murtherer is brought before a dead corps and bleedes Quest What are wee to thinke of that sort of tryall when a man is killed and the murtherer is not knowne if the murtherer come before the dead man the corpes bleedes Heere there is neither a physicall touch nor a naturall cause and God worketh not miraculously now Answ Some hold as there is a secret antipathie betwixt some living creatures as the Elephant when he is madde beholding a lambe becommeth tame and the Lyon is afraid of the cock so there may bee an antipathie betwixt the living and the dead and the blood is moved when the murtherer is presented before it but this seemes to carry but little reason with it when a man was killed in Israel and no man knew who had murthered him If this tryall had beene a lawfull tryall why would not the Lord have set it downe for the discovery of the murtherer Vide Lessium pag. 384 Iunâ—â—â— writing upon this place holdâ— this tryall altogether to be unlawfull God when he workes upon the subordinate causes he workes ordinarilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to nature and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praâ—â—r nâ—turâ—m as when he directs the creature another way then their naturall instinct would carrie them as when the kinâ— of the Phylistines were yoked in a cart 1 Sam. 6.7 they carried straight leaving their calves the arke to Bethshâ—â—â—sh So when the Raven brought daylie flesh to Eliah This was prâ—ter naturam besides nature for the Raven is cruell to her owne young ones and will scarcelie feede them see Iob 48.41 Satan cannot move the creatures against their proper instinct to doe any thing but he may hinder their naturall instinct by some naturall meanes by an antipathie Plutarch in Sympor The wild bull if hee bee tyed to the figg tree it calmes him The devill by such meanes can hinder the creatures God never workes contrary to naturall meanes God never workes contrarie to the superiour course of nature for the God of nature is never contrarie to nature And although the Lord sometimes seems to be contrarie to the second institution of nature yet he is never contrarie to the first institution of nature This is the supreame course of nature that all things should obey the first cause and God never workes contrary to this first institution of nature I will cleare this by this similitude The inferiour course of nature appoints every heavie thing to goe to the center yet lest there be any vacuum in rerum natura an emptinesse in nature the superiour course of nature draws heavie things upward to supplie this emptienes Others expresseth the matter thus There is a common nature and a particular nature and the particular gives way to the common the water by its owne proper course runnes downe but by the common course the water of the sea flowes and ebbes and this it hath from the common course Satan cannot stoppe the inferiour course of nature farlesse the superiour course of nature Gods miraculous sorts of working Gods second manner of working is opus Merkebha when hee worketh miraculously God in working of his miracles useth instruments but it is he alone who wroght the miracles When God workes his miracles by instruments it is he onely who does the worke he coÌ„municateth not this his power with any when the dead man was cast into the grave of Elisha and touched his bones 2 King 13.21 there was no power in the dead bones to quicken the man againe so there was no power in the apostles girdle or shadow to cure diseases neither into the Apostles themselves was this power they were morall meanes here but they were not Physicall causes they prayed to God and told that all was done in his name but there naturall skill helped nothing here in producing the effect So Iohn 5.4 when the Angell stirred the waters and they that stepped in first were healed the power was neither in the Angell here to heale nor in the water
whom the Law of God commands to be taken away And this opinion brings a blot upon Christian Iudicatories both Ecclesiasticall and civill accusing them both of ignorance and rashnesse as though they could not discerne what were done indeede and what by imagination and to accuse them of cruelty and injustice as though they should condemne harmelesse and innocent persons to death for such things which they never committed but onely being deluded by Satan they seeme onely to have done such things yet in judging of other crimes there we presume there is no delusion when they have the guilty persons confessing their faults if they be in their right wits and stand to their confessions made before Moreover these also may be put to death who are deluded by Satan in their sleepe for when they were awake they made the covenant with the devill as also because they desire most earnestly these things to be done which they seeme to doe in their dreames and they are most glad when they see these things performed Secondly Satan can strike the bodies of men with divers diseases the devill can strike the bodies of men with diverse diseases hee can strike them both vitijs creationis and vitijs accidentis Vitia creationis are such which men have from their conception as to be crooke backed So with such diseases as befall men after they are borne which are called vitia accidentis so he strooke Iob with botches and boyles so he bowed downe a daughter of Abrahams eighteene yeares and we reade in the Gospel of a dumbe devill Mat. 8.23 So of a deafe devill Mar. 9.25 and of a blinde devill Matt. 12.22 Hee may hurt all the senses and the tongue Here we must put a difference betweene the hurting of the good Angels and the bad How the good Angels differ from the badde Angels in hurting The good Angels doth hurt the wicked and preserveth the godly the good Angels were sent to Egypt to kill the Egyptians but to save the Israelites but the evill Angels doe hurt the godlie as the devill hurt the body of Iob and the Angel of satan buffeted Saint Paul Ob. But it may be said that David called the Angels who hurt the Egyptians evill Angels Psal 78.49 and he sent evill Angels amongst them Ans We must put a difference betwixt Angelus mali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus mali in regimine They were Angels of evill but not evill Angels who smote the Egyptians and saved the Israelites and angelus malus they were Angels of evill but not evill Angels they were Angels of evill because they inflicted punishments upon the Egyptians but they were good Angels protecting and sparing the Israelites Quest What Angel was that which buffeted Saint Paul Answ Some hold that it was concupiscence and lust against the which Saint Paul strove Others hold that it was some great enemie of Saint Pauls such as was Alexander the Coper-smith And some that it was a disease in his body which vexed him But it seemes more probable that Saint Paul was beaten and buffeted by some Angel of the Devill for Saint Paul describes here such a sort of affliction that might diminish something of that pride and high conceit which he had with the many revelations made unto him by God This pricke was given him in the flesh to diminish those high conceits Now neither the calumnies of the adversaries nor the diseases of the body were fit to do this and least of all concupiscence was fit to diminish those high conceits for one vice cannot be cured by another S. Paul glories in this infirmitie therefore it was not a vice and if there was such a power granted to the devill over the body of Christ that he might transport it here and there why might not the devill have power over the body of Saint Paul to buffet it seeing he had such power over the body of Iob to strike it with botches and sores Quest How are those diseases which are sent from God discerned from those which proceede from the Devill or from naturall causes How we are to discerne those diseases that come from God from those that come from the Devill and from naturall causes Answ It is more easie to discerne those which are sent from God then those which are from the Devill at Gods permission When diseases are sent upon men in the very time of their sinning then wee may thinke that the disease proceeds from no naturall cause 2 Cron. 26.19 When Vzziah had his censer in his hand to offer incense and was stricken with a Leprosie in the meane time there was nothing naturall in this Leprosie So when the Kings hand dryed up upon a sudden when he stretched it out to take the Prophet this was a punishment inflicted immediately from God So wee may know by the long indurance of the plague that it is from God As when the Iewes carried the Leprosie out of Egypt with them to the Desert and to Canan it might be known also by the colour that it was not naturall sometimes it appeared red Levit. 14.36 sometimes halfe red sometimes greene and sometimes in the flesh of man and in their cloathes and in the walls of their houses This variety of colours shewes that it hath been from God immediately Last it was remitted to the Priest to try this disease and not to the Physitians which argues that it was sent from God and not from nature So when he smote the Egyptians in their hinder parts to their perpetuall shame Psal 78.66 this disease came not from nature but immediatly from God But sometimes the Lord inflicts a disease which proceeds from a naturall cause As when he smote Iehoram with an incurable disease in his bowels 2 Cron. 21.18 This disease the Physitians call Diarrhaea when the Liver and the Lungues rottes and are disolved peece and peece and so are evacuate This disease had a naturall cause and a morall Valesius de sacrae Phil. pag. 238. The naturall cause of it was evill dyet which corrupted both the Liver and the Lungues therefore the text saith his bowels fell out by reason of the sicknesse day by day for this disease peece and peece consumes the Liver and the Lungues and ver 19. it was two yeares before he died of this disease The Morall cause of his disease was this because hee made Iudah to goe a whoring after Idols ver 13. if he had not committed those sinnes he had not so erred in his dyet neither would it have hurt him so for it is the Lord that woundes and the Lord that heales Gods will is the first cause preceeding all other causes yet it takes not away naturall and subordinate causes But those diseases which are inflicted by satan at the permission of God it is hard to know them All the Physitians could not tell what it was that bowed down the daughter of Abraham eighteene yeares Luke 13.11 Therefore in such cases
know that yee are gods that is if yee can foretell things contingent Therefore Iames Chap. 4. because all contingent events depend upon the Lord willeth us to say wee will doe such and such things if the Lord will A man and a maid are married together to foretell that they will have children this is easie to doe because it is contingens natum for usually young folkes beget children but to foretell how many children they will have whether ten or twelve The devill more hardely can foretell this because it is contingens rarum But lastly whether they will prove wise men or fooles that is contingens indefinitum Salomon himselfe could not foretell that Eccles 2.19 and the devill himselfe cannot foretell this The Prophets understood things past present and to come 1 Sam. 1.9 The Prophets illuminate by the Spirit of God understood things past present and to come for hee revealeth his secrets to his servants Amos 3. therefore the Prophets were called Chozin videntes The Prophets understood things past Satan may understand things well enough ab exordâ—o temporis from the beginning of time and remember them very well But he cannot know exordium rerum the beginning of things for God hath them onely written in his booke Satan can understand things ab exordio temporis but not ab exordiâ— rerum Psal 139.16 In thy book are all my members written which in continuance were fashioned when as yet there was none of them So hee hath the booke of life in the which mens names were written before the foundation of the world Rev. 3.5 and these whose names are written in this booke he revealeth to his servants the Prophets Phil. 4.3 I intreate you to helpe these my fellow labourers whose names are in the booke of life but all this knowledge is hidde from Satan Secondly the Prophets know things present How the Prophets knew things present when they were absent although they were absent from those places where they were done 2 King 5.26 Was not my Spirit with thee when the man in his charet turned to meete thee So Elisha knew well enough the secrets of the King of Syria and what was done in his secret chamber 2 King 6.12 although he was absent So Paul although he was at Ephesus in Asia yet his spirit informed him what was done a farre off in Corinth 1 Cor. 5.3 yet the Prophets could not foretell such things Prophecie is not habitus sed actus transiens when the Lord revealed not himself unto them as 2 King 4.27 Her soule is vexed within her and the Lord hath hid it from me for prophesie was not habitus sed actus transiens and as the lute ceaseth to give a sound when hee that playeth ceaseth to play so they could not prophesie when the Lord illuminate them not But Satan and his sorcerers cannot foretell things when they are absent unlesse they be informed by other spirits or see the effects in the cause as Satan can foretell that the river of Nilus will overflow when he seeth the raine in Ethiopia like to fall Thirdly The Prophets foretold things that were alwayes hidden from man the Prophets being illuminate by the spirit of God foretold things that were alwayes hidden and which no wayes depended upon any naturall cause such as was the incarnation of Christ and his resurrection and such like which mysteries the Angels themselves desire to looke into 1 Pet. 1.12 But they understood them not before they were revealed to them farre lesse could the devills understand them So the Prophet foretold three hundred yeares before the birth of Iosias 1 King 13.2 that he should offer upon the altar the bones of the Priests that burnt incense at Bethel And Elias foretold the death of Ioram and what disease hee should die of to wit of a disease in his bowells 2 Chron. 21. These things Satan and his sorcerers could not foretell How did the prophets foretell things which never tooke effect Object But the Prophets of God foretold many things which never tooke effect Esaias foretold Ezekias that he should shortly die and yet he lived fifteene yeares So Ionah foretold the Ninevites that within fortie dayes Nineveh should be destroyed and yet Nineveh was not destroyed as Ionah foretold Two sorts of prophecies Independens absoluta prophetia Ans There were two sorts of prophesies the first was independens absoluta prophetia which was called the prophesie of prescience and this alwayes tooke effect Comminationis prophetia The second sort of prophesie was the prophecie of commination or threatning which was conditional and respected alwayes the second causes and this tooke not alwayes effect If this sort of prophecie be considered in the second causes it may be said to take effect as Set thy house in order for thou shalt die if ye will respect the disease it selfe or the constitution of Ezekias body Ezekias shall die but looke into the first cause to Gods will who appointed to prolong Ezekias his life he shall not die Quest Whence hath the devils this their knowledge to foretell things to come Ans They have not this knowledge by experience and observation of naturall things only but they learne also many things from the Scriptures for although the Scriptures be a sealed booke to them in respect of the spirituall knowledge of it The devils have the knowledge of the Scripture but not the spirituall yet they have a literall knowledge of the Scripture The good Angels learne from the Church daily Eph. 3.6 and they desire to looke to the mysterie of the incarnation with our stretched neckes 1 Pet. 1.12 they grow daily in the spirituall knowledge But the devills who are bound in chaines of darkenesse Iud. 6. are more and more darkened in spirituall knowledge dayly when a man comes out of a great light into a darke place that weakens his sight much but take him out of a darke place and put him in a cleare place againe then it will make him quite blind Dionysius the Tyrant of Sicily above his prison built a very lyghtsome and white chamber which he whitened over with lyme and when hee had a long time detained his prisoners in a darke dungeon he suddenly brought them into this bright place wherein instantly they became blind because their eyes were not able to beare so sudden a change The devills are more and more blinded in spirituall knowledge So the Devills were in a place of great light in the Heavens then they were cast down into the low helles and there they were fettered with the chaines of darkenesse But when the light of the Gospel was revealed It made them more more blinde that they have eyes now and sees none and they have no spirituall understanding of the mysteries of the Gospel But when they see the Scriptures they may have the literall knowledge of them well enough and foretell things to come
of the Iewes after the first captivitie to their restitution after their second captivitie so that they shall returne to their ancient seats and possesse every tribe his owne part that they shall conquest their foes that their soyle shall be as fruitfull as before that they shall erect in the land of Iudah a glorious Church and that they shall be rulers farre and neare These and such like promises are set out by way of allegorie in terrene similitudes figuring our deliverance through Christ but we must take heede that we doe not expound them really and literally as some men doe SECT 10. Of the end of the calling of the Jewes THe Lord chose not the Gentiles that he might cast off the Iewes The end of the conversion of the Iewes but that the Iewes and the Gentiles together might grow up in one bodie The Lord cuts off some superfluous branches and loppes them that others might be ingrafted in their place He cut of those superfluous branches for a while to be ingrafted againe And as when Peter cut off Malchus eare Christ joyned it to his head againe so the Lord shall ingraft those Iewes againe who are now cut off and after that the fulnesse of the Gentiles shall come in all Israel shall be saved By Israel hee meanes not that the Gentiles shall be saved when some Iewes shall be joyned to them for then he had revealed no mysterie here for we see of the Gentiles converted daily and of some of the Iewes also but he is speaking here of Israel according to the flesh and not of Israel spiritually Hee is speaking of their conversion The Lord casts off the Iewes for a while The Lord cast off the Iewes is for a while to stirre them up to a holy emulation with the Gentiles that hee might stirre them up to a holy emulation and the Apostle compares them here to two running in a race God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the master of the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the reward is eternall life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who runnes in the race are the Iewes and the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the spectators are the Angels what were all the Olympick games if they were compared with this running But in this race they that are first shall be last and the last first but in the end they shall be equall when the conversion of the Iewes and the fulnesse of the Gentiles shall kisse one another SECT 10. The reasons why the Christians should be so earnest for the conversion of the Jewes The first reason why the Gentiles should love the Iewes FIrst we should love the Iewes for their good fathers sake Abraham Isaac and Iacob David loved Mephibosheth although he was but a dead dog 2 Sam. 9.8 for his good father Ionathans sake So wee should love the Iewes although they be but as dead dogges for their fathers cause Reason 2 Secondly because Christ is come of them according to the flesh who is blessed for ever Reason 3 Thirdly wee should love the Iewes because the Gospell came first from them to us Peter planted the first Church of the Iewes at Ierusalem Act. 7. but when there arose a persecution at Jerusalem the Church of the Iewes was scattered amongst the Gentiles then they were like a little leaven which leavened the Church of the Gentiles Reason 4 Fourthly we should love them because they have faithfully kept the Scriptures and transmitted them to us uncorrupted Christ saith to them How read you in your Law Iohn 8.17 that is in the Law which was concredite to your custodie they were capsarij ecclesia as Augustine termes them codicem portat Iudaeus ut credat christianus They were like unto a lanterne that gives light unto others but sees nothing it selfe they are monitores veritatis although they were in darkenesse themselves as Baalam was Reason 5 Fiftly because they had such a care of us when wee were out of the covenant therefore wee should have a mutuall care of them beeing out of the covenant they say Cant. 8.1 We have a little sister what shall we doe for her so should wee say wee have an elder brother what shal we do for him Noah prayed of old that Iaphet might be perswaded that he might dwell in the tents of Shem and so did Shem himselfe Gen. 9.27 The purpose of the Lord there is to shew that cursed Cham should be deprived of all dignitie in his fathers familie and be but like a slave there was a threefold dignity of old in the family first of the Priesthood secondly of the double portion and thirdly of the private governement Now Noah by a curse takes away all these from Cham and he bestowes all upon Shem and Iaphet hee bestowes upon Shem the priviledge of the Priesthood and therefore he sayes Blessed be the God of Shem and hee gives to Iaphet a large portion of the earth which we see afterward accomplished by experience for who enjoyed the largest possessions of the earth were they not the Assyrians Caldeans Persians Greekes Romans Turkes Sarasenes and Mascovites Shem as the Priest of God prayed for the conversion of these nations Iaphets posterity so Iaphets posterity now pray that Shem may dwell in their tents and bee converted againe the primitive Church prayed much for the establishing of the Roman Empyre because the Antichrist should not come while he who withheld was taken out of the way This is while the Roman Empyre was removed who kept downe the Antichrist The prayer of the Church is now come Lord Iesus come quickely Rev. 22.21 Then wee must pray earnestly that the signes preceding might bee fulfilled and this calling of the Iewes is one of the most notable signes The conversion of the Iewes serve much to the compleating of the mysticall body Lastly the conversion of the Iewes serves much for the compleating of the mysticall body of Christ there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or emptines in that mysticall body Rom. 11. untill the Iewes be brought in When Naomi returned home to Bethlehem wanting her husband and her sonnes shee said Plena egressa sum sed revertor vacua I went out full but the Lord hath caused me to returne empty Ruth 1.21 when the Church wants the Iewes it is emptie as it were and they with us make up one perfect body SECT 11. How thankefull the Jewes should bee to God for their conversion againe THe Casuistes propound a cause Lessius de gratitudine How thankefull the Iewes should bee when they are called againe whether they are more bound to God who stand and have not fallen then those who have fallen are restored againe by grace and they shew that they are more bound to God who have fallen are stor'd againe by grace then those who have not fallen at all and the reason is although the gift of perseverance in innocencie of it selfe bee greater and more
Sorcerers are more dangerous instruments than witches 139. what sorcerers should be put to death 160 Soule whether it goeth out of the body and returneth or not 73. what the Hebrews doe meane by gathering of the soule 243 Spirit foure illapses of the spirit 219. to he cloathed with the spirit what 220 Saints what duties are to be performed to the dead bodies of the Saints 206. Of the care that God hath of his Saints in their birth in their death and after they are dead 207 Starres whether they produce alteration in religion or not 56. why they are called Mozalim and Meshartim 58. what use we are to make of them ib. Superstition is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why 17 Superstition the mother of ignorance 18. a comparison betwixt the superstitious and religious ibid. Symmachus from what religion he fell 302. Synedrion when it was removed out of Ierusalem 308 T Tentation two fold 71 Teraphim how they were made 88. it is taken three wayes in the Scripture ibid. what sort of Teraphim was kept in Davids house ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 118 Tephilim whence it comes 152 Theodosius it is fabulous that he sent a letter to Chrysostome after his death 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 133 Thunder is the voyce of God the Lord used to speake in the thunder 247 Tophet a resemblance betwixt tophet and hell 290 Transportation twofold 105 Some deny reall transportation 107 Tradition of the tradition of the house of Elias 310 Tunica molesta what 144 Tympanum what ibid. Types of the calling of the Iewes 353. types shewing to the Iewes their restitution from the captivity of Babylon 351 Tzijanacke what it is 124 V Verbum sublatum and verbum Absolutum what 215 Vitia creationis and vitia accidentis 107 Vivicomburium what 124 FINIS A TREATISE OF THE FOVRE DEGENERATE SONNES The ATHEIST the MAGITIAN the IDOLATER and the IEVV ISA. 1.2 I have nourished and brought up children and they have rebelled against me IT is very well knowne and miserable experience teacheth us that many who are anciently descended and come of Noble parents fall into vile sinnes and degenerate from their antecessors not following their footsteps Not unlike unto those are the degenerate children of God Ephes 1.15 Of whom the whole family of heaven and earth is named who are fallen from that first estate in the which they were created and are not to bee reckoned as his genuine and naturall children but as unnaturall not worthy to be called his sonnes These degenerate children are foure There rests the fift sonne who is Gods naturall sonne who worships God in purity and sincerity The Atheist denies his Father The first disobedient and degenerate sonne is the Atheist who denieth God his father The second is the Magitian or Sorcerer The Magitian renounceth his Father who after that he had solemnly vowed himselfe to God in baptisme yet after hee renounceth the true God The Idolater misknows his Fa her and giveth himselfe over to Sathan and enters into covenant with him The third ungracious and degenerate sonne is the Idolater who gives the creature that worship which is due onely to God The Iew killed his Father The fourth lewd sonne is the Iew who cruelly murthered the Lord of life The fifth sonne is the Christian The Christian acknowledgeth and worshippeth his father sincerely who feares God and worships him sincerely And from these comes Atheisme Magick Idolatry Iudaisme and Christianity which are the subject of this Treatise following Of the first degenerate sonne the ATHEIST SAthan that crooked Serpent turning himselfe into diverse shapes hating alwayes that which is good he studies alwaies to turne men out of the right way Now to draw them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is unto superstition Sometimes againe he perswades them to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to Atheisme but he never drawes them to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the true worship and the golden mediocritie The Hebrewes call the Atheist Acharon because he is altogether alienate from God And the Poets in their Mytheologies call him the sonne of the earth And this Atheisme they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fight of the Gyants SECT 1. Of the causes which leades men into Atheisme VVHen the shallow braine of man cannot comprehend the infinite God The first cause that moves men to be Atheists because he cannot comprehend him with his poore understanding he beginnes by and by to despise him and so Sathan leades the poore wretch to Atheisme Thou canst not comprehend him therefore reject him That which should most diswade man from Atheisme and lead him most to worship the true God Sathan uses it as a snare to draw him from God for if we could comprehend God he could not bee God And if our minde could comprehend God we should not be finite but infinite and so consequently we should be Gods We doe not comprehend God but apprehend him onely as the Schoolemen speakes The second cause Secondly when men commit wickednesse they study by all meanes to escape the punishment He lyeth in waite to catch the poore and sayes in his minde God hath forgotten he hideth his face he will never see it Psal 10.9 And even as rebels after they have conspired against their soveraigne being guilty of Laesmajestie they study to destroy all the rolles and registers and that the King himselfe bee put from his throne that they may escape all punishment which they are liable unto And as those who are addebted to others wishes all the bonds and obligations whereby they are bound to repay were burnt So Atheists and those who despise God casting off the yoke of obedience that they may worke sinne with greedinesse denies altogether God and his scriptures The third cause Thirdly if it fall out that sometimes the Atheist bee stirred up from this his Lethargy and beginne to seeke any thing at the hand of God hee doth it but coldly and faintly And if the Lord grant not to him his desire according to his minde either he denieth God altogether or doubts at least whether there be a God or not Iob 22.15 What is the Almighty that wee should serve him and what profit shall we have if we pray unto him So when the Israelites wanted water in the wildernesse Exod. 17.7 they beganne to say Is the Lord amongst us or not The fourth cause Fourthly the constant course of nature and the wheeles mooving one within another and turning about in the selfe same manner mooves the Atheist to Atheisme 2 Pet. 3.4 Where is the promise of his comming for since the Fathers fel asleepe all things continue as they were from the beginning of the creation But to those who lookes more neerely to the works of Gods providence and to the connexion of causes It is manifest that the second causes are alwaies mooved by the first cause And those who acknowledged
the world to bee created as they did must acknowledge also that hee hath power to dissolve it SECT 2. Of the diverse wayes how the word Atheist is taken and of the sundrie sort of Atheists FIrst this word Atheist is taken for him who worships not the true God Ephes 2.12 Having no hope How many wayes this word atheist is taken and without God in the world Secondly those who worships the true God and false gods are Atheists as the Samaritans Thirdly those who worships the true God by false meanes are Atheists as the Iewes and Turkes But those properly are Atheists who hath no God at all and there are sundry sorts of them First some Atheists who denyes altogether that there is a God as Diagoras Secondly others doubted whether there was a God or not as Protagoras Who said Si Deus est unde prodeunt mala si non est unde bona That is if there be a God whence commeth evill and if there be not a God whence commeth good things Thirdly those who granted that there was a God but denyed that he had any care of things below here But enjoyed himselfe quietly in the Heavens Such was Epicurus Fourthly Democratus and Leueippus and those who held that all things were ruled by a fatall necessity The contradicting Atheist Those Atheists againe are divided into the contradicting Atheist who denies God and all religion The second is the scepticke Atheist The scepticke atheist The physicall atheist The stupide atheist disputing by way of Probleme whether there be a God or not The third is the Physicall Atheist who measures all things by the law of nature The last is the stupide or blockish Atheist The first sort of Atheist denying God altogether are directly opposite to the Christian and in part onely to the Physicall Atheist The Physicall Atheist and contradicting Atheist are semiantipodes halfe opposite but the Christian is directly opposite to him and they are very antipodes The second Atheist is the disputing Atheist or scepticke he propones whether there be a God or not and while he hanges in aequilibrio betweene the two yet he inclines more to the negative than to the affirmative part and him we call dubitabundum Atheum the doubting Atheist and he is in the middest as it were betwixt the contradicting Atheist and the Physicall Atheist The third is the Physicall Atheist who is so taken up with those things which he perceives by sense that hee never lifts up his minde to those things which savours of metaphysicks and far lesse to those things which savours of divinitie and he is so drowned in natura naturata that he never thinks of natura naturans that is he is so drowned in nature below here that he never lookes up to God who is the God of nature And the common saying may be applied well to him Where there is three Physitians there are two Atheists And as those who are borne in the bordering Country ye can hardly discerne by their language what country men they are So it is hard to tell whether this Physicall Atheist comes neerer to the scepticke or contradicting Atheist The fourth is the stupid Atheist who by stupidity and blockishnesse quenches that light of nature which is inbred in all men And if it fall out at any time which seldome happeneth that he stirre up this inbred light then it befalleth him as it doth those who hath some Lucida intervalla that is some cleare intermissions in the midst of their madnesse but afterward they are more madde then they were before So those Atheists after they have quenched those sparkes of light they are more stupide then ever they were This Atheist is a midst as it were betwixt the disputing Atheist and the Physicall Atheist Men are most discerned by their tongue The atheists are descerned by their language what country men they are and whence they fetch their pedegrees The Christian man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who speakes the language of Canaan who prayses God and worships him and the Atheist is opposite to him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of a strange language Although the Atheists be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter se of one language amongst themselves The contradicting Atheist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who setteth his mouth against the Heavens Psal 73.9 Such as was that beast Diagoras The second is the Physicall Atheist who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive impeditae linguae who lispes sometimes and stammers that there is not a God The third is the scepticke Atheist and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disputing pro contra on both sides The fourth is the Stupide Atheist who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce having a tongue and dumbe when hee should praise God By what arguments atheists are to be reluted onely by reason All these Atheists which we have reckoned up must be refuted by the principles of nature onely for all other arguments they scorne When we dispute against a Turke we may bring the Alkoron against him when we dispute against a Iew we may bring the old Testament and the Thalmud against him when we dispute against a Saducee or a Samaritane wee may bring the five bookes of Moses against them When we dispute against a Pagan we may bring the wise sayings of the heathen against him But nothing will serve against the Atheist but onely to bring him to the barre of Reason and God hath left this reason within him to convince him and make him inexcusable How Atheists denies the first principle that there is a God Object But wee cannot dispute against him who denies the first principles the Atheist denies the first principle that there is a God Therefore we cannot dispute against him Answ The Atheist denies this first principle onely in his Iollity and wantonnesse But when he is put to it in distresse and God beginnes to frowne upon him then he is forced to confesse that there is a God The foole saith in his heart that there is not a God Psal 14.1 The heart is taken three wayes in the Scriptures first for the reasonable faculty of the soule The Lord is said to give Salamon a heart like the sand of the sea 1 King 4.29 that is a heart that could understand and apprehend all things the foole labours to obscure this principle in his understanding Secondly the heart is taken for the will and affections Psal 119.36 Incline mine heart to thy law and not to covetousnesse that is my will and affections So 2 Cor. 6.11 My heart is enlarged to you Corinthians that is my will and affections And in this sense the foole wishes in his heart that there were not a God to punish him and to take order with him for his offences Thirdly the heart is taken for the conscience Davids heart is said to smite him 1 Sam. 24.5 that is his conscience smote him The foole can never get this principle